Nonduality
Nonduality is the nature of reality according to teachings (generally originating in Asia) such as Advaita, Buddhism and Dzogchen, and probably Taoism as well. Western philosophy includes an (unrelated) intellectual tradition of nondualism, known more commonly as monism.
While attitudes towards the experience of duality and self may vary, nondual traditions converge on the view that experience does not imply an "I".
In Buddhism
In the Buddhist canon, the Diamond Sutra presents an accessible nondual view of "self" and "beings", while the Heart Sutra asserts shunyata — the "emptiness" of all "things". The fullest philosophical exposition is the Madhyamaka; by contrast many laconic pronouncements are delivered as koans. Advanced views and practices are found in the Mahamudra and Maha Ati, which emphasize the vividness and spaciousness of nondual awareness.
"Not Two and Not One"
Mahayana Buddhism, in particular, tempers the view of nonduality (wisdom) with respect for the experience of duality (compassion) — ordinary dualistic experience, populated with selves and others (sentient beings), is tended with care, always "now". This approach is itself regarded as a means to disperse the confusions of duality (i.e. as a path). In Theravada, that respect is expressed cautiously as non-harming, while in the Vajrayana, it is expressed boldly as enjoyment (especially in tantra).
In Dzogchen
Dzogchen is a relatively esoteric (to date) tradition concerned with the "natural state", and emphasizing direct experience. It is independent, yet closely allied with the Buddhism of Tibet, particularly the Nyingma lineage and the Maha Ati teachings. In Dzogchen, the primordial state, the state of nondual awareness, is called rigpa.
In Advaita
Advaita (Sanskrit a, not; dvaita, two) is a nondual tradition with Advaita Vedanta as its philosophical arm. Probably the best known advaitist of modern times is Ramana Maharshi, according to whom the jnani (one who has realised the Self) sees no individual ego, and does not regard himself (or anyone else) as a "doer" of actions. The state of nondual awareness is called jnana.
In Taoism
The Taoist's wu wei (Chinese wu, not; wei, doing) is a term with various translations (e.g. inaction, non-action, nothing doing, without ado) and interpretations designed to distinguish it from passivity. From a nondual perspective, it refers to activity that does not imply an "I".
Related Topics
| Nonduality in Carlos Castaneda
Carlos Castaneda's writings describing the shamanism of Toltec naguals are a rich but troubled source of nondual themes. Their authenticity as ethnography is a matter of much controversy. As well, Carlos' self-portrait as a confused apprentice is not merely a literary device. Nevertheless, the narratives contain numerous assaults on the idea of an individual self, and propose a worldview of emanations powered by an abstract Intent. Yet Carlos never seems to acknowledge the nondual implications in his stories: "Naturally, he heard the inner voice, but he believed it to be his own feelings he was feeling and his own thoughts he was thinking." (Castaneda, 1987, chap. 1).
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References
- Castaneda, Carlos (1987). The Power of Silence. New York: Simon and Schuster. ISBN 0-671-50067-8.
- Godman, David (Ed.) (1985). Be As You Are: The Teachings of Sri Ramana Maharshi. London: Arkana. ISBN 0-14-019062-7.
- HH The Dalai Lama (2000). Dzogchen: The Heart Essence of the Great Perfection. Ithaca: Snow Lion Publications. ISBN 1-55939-157-X.
- Kongtrül, Jamgön (1992). Cloudless Sky: The Mahamudra Path of The Tibetan Buddhist Kagyü School. Boston: Shambhala Publications. ISBN 0-87773-694-4.
- Norbu, Namkhai (1993). The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. London: Arkana. ISBN 0-14-019314-6.
- Trungpa, Chögyam (1987). Cutting Through Spiritual Materialism. Boston: Shambhala Publications. ISBN 0-87773-050-4.
- Watson, Burton (Trans.) (1968). The Complete Works of Chuang Tzu. New York: Columbia University Press. ISBN 0-231-03147-5.
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